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Genesi 17

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1 Quando Abramo fu d’età di novantanove anni, l’Eterno gli apparve e gli disse: "Io sono l’Iddio onnipotente; cammina alla mia presenza, e sii integro;

2 e io fermerò il mio patto fra me e te, e ti moltiplicherò grandissimamente".

3 Allora Abramo si prostrò con la faccia in terra, e Dio gli parlò, dicendo:

4 "Quanto a me, ecco il patto che fo con te; tu diverrai padre di una moltitudine di nazioni;

5 e non sarai più chiamato Abramo, ma il tuo nome sarà Abrahamo, poiché io ti costituisco padre di una moltitudine di nazioni.

6 E ti farò moltiplicare grandissimamente, e ti farò divenir nazioni, e da te usciranno dei re.

7 E fermerò il mio patto fra me e te e i tuoi discendenti dopo di te, di generazione in generazione; sarà un patto perpetuo, per il quale io sarò l’Iddio tuo e della tua progenie dopo di te.

8 E a te e alla tua progenie dopo di te darò il paese dove abiti come straniero: tutto il paese di Canaan, in possesso perpetuo; e sarò loro Dio".

9 Poi Dio disse ad Abrahamo: "Quanto a te, tu osserverai il mio patto: tu e la tua progenie dopo di te, di generazione in generazione.

10 Questo è il mio patto che voi osserverete, patto fra me e voi e la tua progenie dopo di te: ogni maschio fra voi sia circonciso.

11 E sarete circoncisi; e questo sarà un segno del patto fra me e voi.

12 All’età d’otto giorni, ogni maschio sarà circonciso fra voi, di generazione in generazione: tanto quello nato in casa, quanto quello comprato con danaro da qualsivoglia straniero e che non sia della tua progenie.

13 Quello nato in casa tua e quello comprato con danaro dovrà esser circonciso; e il mio patto nella vostra carne sarà un patto perpetuo.

14 E il maschio incirconciso, che non sarà stato circonciso nella sua carne, sarà reciso di fra il su popolo: egli avrà violato il mio patto".

15 E Dio disse ad Abrahamo: "Quanto a Sarai tua moglie, non la chiamar più Sarai; il suo nome sarà, invece Sara.

16 E io la benedirò, ed anche ti darò di lei un figliuolo; io la benedirò, ed essa diverrà nazioni; re di popoli usciranno da lei".

17 Allora Abrahamo si prostrò con la faccia in terra e rise; e disse in cuor suo: "Nascerà egli un figliuolo a un uomo di cent’anni? e Sara, che ha novant’anni, partorirà ella?"

18 E Abrahamo disse a Dio: "Di grazia, viva Ismaele nel tuo cospetto!"

19 E Dio rispose: "No, ma Sara tua moglie ti partorirà un figliuolo, e tu gli porrai nome Isacco; e io fermerò il mio patto con lui, un patto perpetuo per la sua progenie dopo di lui.

20 Quanto a Ismaele, io t’ho esaudito. Ecco, io l’ho benedetto, e farò che moltiplichi e s’accresca grandissimamente. Egli genererà dodici principi, e io farò di lui una grande nazione.

21 Ma fermerò il mio patto con Isacco che Sara ti partorirà in questo tempo, l’anno venturo".

22 E quand’ebbe finito di parlare con lui, Iddio lasciò Abrahamo, levandosi in alto.

23 E Abrahamo prese Ismaele suo figliuolo e tutti quelli che gli erano nati in casa e tutti quelli che avea comprato col suo danaro, tutti i maschi fra la gente della casa d’Abrahamo, e li circoncise, in quello stesso giorno come Dio gli avea detto di fare.

24 Or Abrahamo aveva novantanove anni quando fu circonciso.

25 E Ismaele suo figliuolo aveva tredici anni quando fu circonciso.

26 In quel medesimo giorno fu circonciso Abrahamo, e Ismaele suo figliuolo.

27 E tutti gli uomini della sua casa, tanto quelli nati in casa quanto quelli comprati con danaro dagli stranieri, furono circoncisi con lui.

   

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Arcana Coelestia # 2039

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2039. That every male be circumcised. That this signifies purity, is evident from the representation and derivative signification in the internal sense of “circumcising.” Circumcision, or the cutting off of the foreskin, signified the removal and wiping away of those things that were impeding and defiling celestial love, and which are the evils of cupidities (especially the evils of the cupidities of the love of self) and the derivative falsities. The reason of this signification is that the organs of generation, in both sexes, represent celestial love. There are loves of three kinds that constitute the celestial things of the Lord’s kingdom, namely, conjugial love, love for infants, and the love for society, or mutual love. Conjugial love is the principal love of all, because it has within it the end of greatest use, namely, the propagation of the human race, and thereby of the Lord’s kingdom, of which it is the seminary. Love toward infants follows next, being derived from conjugial love; and then comes the love for society, or mutual love. Whatever covers up, obstructs, and defiles these loves, is signified by the foreskin; and the cutting off of this, or circumcision, was therefore made representative; for insofar as the evils of cupidities, and the falsities derived from them are removed, insofar the man is purified; and insofar celestial love can appear. How contrary to celestial love, and how filthy, is the love of self, has been stated and shown above (n. 760, 1307, 1308, 1321, 1594, 2045, 2057). From what has now been said, it is clear that in the internal sense “circumcision” signifies purity.

[2] That circumcision is only a sign of covenant, or of conjunction, may be plainly seen from considering that the circumcision of the foreskin amounts to nothing at all without the circumcision of the heart; and that it is the circumcision of the heart, or purification from the filthy loves above referred to that is signified by it, as is plainly evident from the following passages in the Word.

In Moses:

Jehovah thy God will circumcise thy heart, and the heart of thy seed, to love Jehovah thy God in thy whole heart, and in thy whole soul, that thou mayest live (Deuteronomy 30:6);

from which it is evident that to “circumcise the heart” is to be purified from filthy loves, in order that Jehovah God, or the Lord, may be loved with all the heart and with all the soul.

[3] In Jeremiah:

Break up your fallow ground, and sow not among thorns; circumcise yourselves unto Jehovah, and take away the foreskin of your heart, O man of Judah and inhabitants of Jerusalem (Jeremiah 4:3-4);

to “circumcise one’s self to Jehovah, and remove the foreskin of the heart,” is to remove such things as obstruct heavenly love; all which shows that the circumcision of the heart is an interior thing that is signified by the circumcision of the foreskin.

In Moses:

Ye shall circumcise the foreskin of your heart, and shall no longer harden your neck, doing the judgment of the orphan and the widow, and loving the stranger to give him bread and raiment (Deuteronomy 10:16, 18); where also it is clear that to “circumcise the foreskin of the heart” is to be purified from the evils of filthy loves and from the falsities derived from them. The celestial things of love are described by these works of charity, namely, “doing the judgment of the orphan and the widow,” and “loving the stranger to give him bread and raiment.”

[4] In Jeremiah:

Behold, the days come in which I will visit upon everyone that is circumcised in the foreskin, upon Egypt, and upon Judah, and upon Edom, and upon the sons of Ammon, and upon Moab, and upon all that are cut off at the corner, that dwell in the wilderness; for all the nations are uncircumcised, and all the house of Israel are uncircumcised in heart (Jeremiah 9:25-26); where it is evident that circumcision is significative of purification, for they are called the “circumcised in the foreskin,” but still are reckoned among the uncircumcised nations, as are even the Jews; and Israel is said to be “uncircumcised in heart.” And it is the same in Moses:

If then their uncircumcised heart be humbled (Leviticus 26:41).

[5] That by the “foreskin” and by “one that is uncircumcised” is signified uncleanness, is evident in Isaiah:

Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness; for henceforth there shall no more come into thee the uncircumcised and the unclean (Isaiah 52:1).

By “Zion” is meant the celestial church, and by “Jerusalem” the spiritual church, into which what is “uncircumcised,” that is, the “unclean,” shall not enter.

[6] That circumcision is a sign of a covenant, or a token of conjunction, is clearly evident from the fact that the like was represented by means of the fruits of trees, which also were to be circumcised, concerning which in Moses:

When ye shall have come into the land, and shall have planted all manner of trees of food, ye shall circumcise the foreskin thereof, its fruit; three years shall they be unto you as uncircumcised, it shall not be eaten; and in the fourth year all the fruit thereof shall be holiness for praises unto Jehovah (Leviticus 19:23-24);

“fruits,” like the “heart,” represent and signify charity, as may be seen from many passages in the Word; and thus their “foreskin” signifies the uncleanness which obstructs and contaminates charity.

[7] Wonderful to say, when the angels who are in heaven have the idea of purification from natural defilements, with the utmost rapidity there is represented in the world of spirits something like circumcision; for the angelic ideas pass over into representatives in the world of spirits. In the Jewish Church some of the representative rites originated in this source, and some did not. Those with whom that quick circumcision was represented in the world of spirits, were in the desire to be admitted into heaven; and before they were admitted, there was this representation. This shows why Joshua was commanded to circumcise the people, when, having passed over Jordan, they were entering the land of Canaan; for the entrance of the people into the land of Canaan represented this very admission of the faithful into heaven.

[8] For this reason circumcision was commanded a second time, concerning which in Joshua:

Jehovah said unto Joshua, Make thee swords of rocks, and circumcise the sons of Israel the second time; and Joshua made him swords of rocks, and circumcised the sons of Israel at the hill of the foreskins; and Jehovah said unto Joshua, This day have I rolled away the reproach of Egypt from off you; and he called the name of that place Gilgal [Rolling off] (Joshua 5:2-3, 9).

The “swords of rocks” signify the truths with which they were to be imbued, in order that thereby they might castigate and disperse filthy loves; for without the knowledges of truth no purification is possible. (That a “stone” or “rock” signifies truths, has been shown before, n. 643, 1298; and that a “sword” is predicated of the truths by which evils may be castigated, is evident from the Word.)

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.